Choice Grounds and Principles of our Christian Religion, Treatise · Question 26
Quest. 26. How must wee prepare our selues beforehand, for the worthy receiuing of the Lords Supper?
Answ. By examining our knowledge, our faith, our repentance, our purposes, and affections, how sound and vpright they are before God: According to that of the Apostlae, 1. Cor. 11. Let a man examine himselfe, and so let him eate of that Bread, and drinke of that Cup, 1. Cor. 11.28.
EXPOSITION.
SVch onelyonly are meet and worthy partakers of the Lords Supper, who before they presume to come vntounto the same, doe diligently, and in the feare of God descend into themselues, and make a due tryall and examination, (according to the rule and touchstone of Gods Word) as concerning their knowledge, their faith, their repentance, their purposes and affections both for the auoyding of sinne, and of liuing iustly and acceptably in the sight of God. For vntounto all these (there is no doubt) but the Apostle hath relation, in admonishing eueryevery man to examine himselfe.
Concerning the examination, and triall of knowledge in the first place, many necessary branches there are of true knowledge, which eueryevery true Christian Communicant ought to be throughly furnished withall: But I will speake onelyonly of such as are most speciall, and without the vnderstanding whereof, there can bee no worthy receiuing of this Sacrament. The first respecteth the vnderstanding of our naturall condition, whether we conceiue, and feele it to be such, as I hauehave formerly discouered it to bee in the sixt question.
A second speciall branch of this knowledge hath relation vntounto God, and vntounto our Lord Iesus Christ, as concerning the most excellent worke of our redemption in such sort, as I hauehave already shewed in the eight, and in the tenth and eleuenth questions. The last speciall branch of true knowledge, that I meane now to remember, concerneth the institution and right vse of Christs Supper, according to that which is set downe before in the ninetéenth, twentieth, one and twentieth, and two and twentieth questions. This knowledge of our naturall estate, this vnderstanding of our Redemption, and reconciliation, and this knowledge of the end and purpose of Christ in instituting this Sacrament, and what belongs to the right vse, and celebration of it, ought to be in all those that will be worthy partakers therof; and to proue and examine their seuerall soules and consciences, whether they be furnished with such knowledge or no; ought eueryevery true Christian to be religiously carefull of frō time to time, before he come to the receiuing of Christs Supper.
The second branch of a true Christian examination, concerneth faith, which being ioyned with the former knowledge of the louelove of God, and of our Lord Iesus Christ, as touching the worke of our Redemption, consisteth in a sure and absolute resolution, that whatsoeuer Christ hath wrought for the saluation of mankinde, the same in particular belonge… vntounto vsus: and so as eueryevery one may say of himselfe, and of his owne estate and condition (through the witnesse of Gods Spirit in his heart) with the Apostle Paul, Rom. 8.Rom. 8.38, 39. I am perswaded that neither death, nor life, nor any thing else, shal be able to separate me from the louelove of God in Christ Iesus. And so consequently concerning the vse of the Sacrament, that as we see with our eyes the bread broken, and the wine powred out? so assuredly, and without all doubt, we doe beleeue, and rest resolued, that the body of Christ was broken, and his bloud shed vponupon the Crosse for our sinnes. And againe, that as surely as the Minister doth giuegive vntounto vsus the bread and wine; euen so assuredly we be out of doubt, that the Lord giueth vntounto vsus the fruits, and benefits of his death and passion, to be applied to our soules by faith for our saluation. This faith ought to be in eueryevery true Christian Communicant, or else hee cannot possibly be a worthy receiuer of the Lords Supper. And therefore for this triall and examination, ought eueryevery one to enter into his owne heart, before he presume to present himselfe vntounto the same. According to that also of the Apostle, 2. Cor. 13.2. Cor. 13.5. Examine your selues whether ye be in the faith, proue your owne selues, &c.
Next of all followeth the examination of repentance, and namely, that forasmuch as we sinne daily and hourely against the Lord, in our thoughts, desires, words and actions, whether we finde, and feele in our selues such an vnfayned turning of the whole man from all sinne vntounto God, as I hauehave already spoken of in the three and twentieth question.
And last of all, whether there be in vsus a settled purpose, and resolution of heart, ioyned with an holy endeuour, to glorifie God, and to seale the assurance of our owne saluation, in all the workes of holinesse, and righteousnesse, according to eueryevery mans place and calling, and the diuers occasions that are offered? This is that godly and Christian triall, and examination of our selues, which the Apostle commendeth, and whereunto hee exhorteth: The which whosoeuer vseth in the feare of God, before hee approach to the Table of the Lord, such a one (by his grace) is a true Christian Communicant. But this is a priuiledge proper onelyonly to Gods elect, none being thus religiously carefull to proue and examine themselues beforehand, for a right preparation, but onelyonly they.
If any part of this examination be left vnperformed, there cannot possibly be any true prouing of our selues, according to the meaning of the holy Ghost; and so consequently no worthy receiuing of the Reason. 1 Lords Supper. For these particulars of knowledge, faith, repentance, and purpose of a godly conuersation, are so strongly linked, and tyed together, as that they cannot be separated: for without the knowledge of our naturall wretchednesse, and of the louelove of God the Father, and of our Lord Iesus Christ in the most excellent worke of our Redemption, there can bee no true faith, as Rom. 10.Rom. 10.14 How shall they beleeue in him of whom they hauehave not Reason. 2 heard? And againe, though a man be endued with neuer so sound and absolute a knowledge of these things; yet, vnlesse through the testimony of Gods Spirit he be able to apply that which hee knoweth, vntounto the peace, and saluation of his soule, what can hee profit by his knowledge? Surely nothing at all. And though a man hauehave neuer so much knowledge, & boast Reason. 3 neuer so much of faith, yet vnlesse hee be truly penitent, and sorrowfull for his manifold sinnes and transgressions, together with a true desire, and endeuour to glorifie GOD in the doing of that which he commandeth, and in the eschewing of that which he doth forbid: his knowledge is vaine, his faith is no faith, he doth but deceiue himselfe, with a vaine shew & imagination of it.
Whereby as the miserable estate and Vse 1 condition of all such, is euidently discouered, who intrude themselues to the Table of the Lord, onelyonly for custome and fashion sake: as many such there are, the Lord knoweth, at this day, who are so far from prouing, and examining their seuerall soules and consciences, (according to the Apostles counsell and admonition) whether they be furnished with ye true knowledge of their naturall estate, and of the Lords vnspeakable goodnes and mercy in the most excellent worke of our redemption, whether they know also and vnderstand the institution, and what belongs to the right vse of this Sacrament: so farre from examining their faith, their repentance, their purposes and endeuours for a godly reformation; as that they carelesly and irreligiously passe ouer them all, euen like the Horse and Mule,Psal. 3 2 9. (as the Prophet Dauid speaketh) that hauehave no vnderstanding: making no conscience of continuing in ignorance, infidelity, prophanenesse, and hardnes of heart, in vaine-swearing, in breaking the Sabbath; some in malice, some in whoredome, some in drunkennesse, some in couetousnes, oppression, deceit, dissembling, lying, and the like; neither being allured by the sweet promises of Gods grace and mercy in Christ, nor terrified by any threatnings of his fearefull iudgements: But as they are filthy, so will they grow on to be more filthy, and wax worse and worse: and yet in great scorne and disdaine will such take it, either to be admonished, or to be suspended from the Lords Table, perswading themselues, that they hauehave as much right to the partaking of the Sacrament, and come as well prepared as the best. But howsoeuer they flatter themselues, it is apparant enough by that which hath béene spoken, that such are guilty euen of betraying the body of the Sonne of God, as much as lyeth in them, and of reproachfully powring foorth his bloud vnderunder their féete. And therefore shal be so far from being partakers of any part of his redemption, as that they shall not faile to be fearefully ouerwhelmed with his fearefull iudgements, vnlesse they repent, & craue mercy and forgiuenes, before it be too late. Which should be sufficient (a man would thinke) to strike a terrour into the hearts of all ignorant, faithlesse, vnrepentant, and dissolute liuers, if they be not already giuen ouer to a reprobate sence.
But now, lest in denouncing this fearfull iudgement against the wicked; and lest withall in vrging so strictly this prouing, and examination of eueryevery seuerall conscience, such among the godly as hauehave weake and tender consciences, should be rather terrified, and discouraged from the partaking of this Sacrament, then comforted and encouraged, forasmuch as very fewe among the multitude, doe in this manner examine themselues: and they that doe, cannot but feele so great want and imperfection, either in their knowledge, or in their faith, or in their repentance and sorrow for sinne, or in the study of a new life, or in all, and eueryevery of these, as that they must needes be wonderfully cast downe, if not vtterly discouraged.
Vse 2 Let vsus therefore obserue for our singular comfort, that this triall and examination must bee made within the bounds of humane frailty; and the Lord in this, as in all other things, will not faile to be gracious and mercifull for Christs sake. For hee knoweth our corruptions and imperfections, and will hauehave regard of our infirmities. OnelyOnly let vsus not be carelesse, slacke, and negligent, but feeling by this tryall great want in our selues, let vsus penitently acknowledge, and make confession of it. Let vsus be zealous and frequent in faithfull and feruent prayer, and say eueryevery one to God, I am sorry O Lord for my sinnes, but not as the haynousnesse of them doth require. Open mine eyes, I beseech thee, that I may clearely see and discerne the wretched & miserable estate that I am in, without thy speciall grace and mercy in Christ Iesus. I beleeue and know that thy Sonne Christ Iesus hath shed his bloud for mee: but increase my faith (O God) and helpe my vnbeliefe. I desire to liue in the true feare of thy name, and to walk in the wayes of thy commandements, but the world and the flesh doe much hinder mee in the course of obedience; doe thou therefore graciously assist and helpe me with thy blessed Spirit, &c.
The sence and knowledge of our owne weakenesse, must not discourage vsus from the Lords Table: for this heauenly feast is a medicine for all them that be sicke in soule; a comfort to all penitent sinners, a free and liberal gift to all such as are poore in spirit, and hauehave no conceit of their own righteousnes. Christ in this feast is giuen as meats, without which we must of necessity perish: he is giuen as life, without whom there is nothing but death. The best worthinesse that we can bring, is an vnfayned confession of our owne vnworthines, that ye mercy of God may make vsus worthy; to despaire in our selues, that his grace may cōfort vsus; to humble our selues, that his goodnes may raise vsus vp; and to accuse our selues; ye Christ Iesus by his merits may iustifie vsus. For although of our selues we are able to doe nothing, yet by him we shall be able to doe all things.
These, and such like cogitations if wee hauehave, in preparing our selues to that blessed nourishment of our soules, hee that breaketh not a bruised reede,Esay 42.3. nor putteth out smoking flax, will not cast vsus off because of our infirmities, but mercifully receiue vsus to the partaking of his euerlasting louelove.
The Lord GOD respecteth nothing so much our actions, as our affections; nothing so much our workes, as our desires and endeuours: So that he who truly and vnfaynedly desires to be righteous, hee is righteous. He that so desireth to beleeue, he doth beleeue. He that so desireth to repent, he doth repent. Hee that so striueth to leaue, and forsake his sinnes, the Lord reputeth and accounteth of such a one, as if hee had left and forsaken them. They that truly and vnfaynedly desire not to fall, nor to be foyled of their spirituall enemies, the Lord esteemeth of such as his inuincible Souldiers, and valiant Worthies, who were neuer vanquished. For he accepteth the desire for the deede: and, if there be first a willing minde, it is accepted according to that a man hath, and not according to that a man hath not, as speaketh the Apostle, 2. Cor. 8.2. Cor. 8.12. So Math. 5.Math. 5.6. is he pronounced blessed, not which hath attayned to perfect inherent righteousnes, but who hungreth and thirsteth after it. Blessed are they which hunger and thirst after righteousnes, for they shall be satisfied. Lord (saith Dauid, Psal. 10.Psal. 10.17.) thou hast heard the desire of the poore, thou preparest their heart, and bendest thine eare to them. And Psal. 145.Psa. 145.19 he will fulfill the desires of them that feare him. Faith maketh vsus not acceptable in the sight of God, or worthy partakers of the Lords Supper, in respect of it selfe, because it is an action or vertue, or because it is strong, liuely and perfect: but in respect of Christ Iesus crucified, whom faith apprehendeth, as he is set foorth vntounto vsus in the Word and Sacraments. It is Christ that is the Author and matter of our righteousnesse, and it is he that applyeth the same vntounto vsus. And as for faith in vsus, it is but an instrument, to apprehend, and receiue that which Christ for his part offereth and giueth. So then, if faith erre not in his proper obiect, but follow the promise of God, though it doe but weakely apprehend: nay, though it cause a man onelyonly to desire and endeuour to apprehend, yet is it a true faith, and sufficient to saluation.
The sorrowfull Father, Mark 9. Mark. 9 24.which with care for his Son, cryed vntounto Christ, Lord I beleeue, helpe my vnbeliefe; though his faith was weake, yet obtayned his purpose at Christs hands. If our faith he but as a graine of Mustard-séede, yet will it much preuaile with Gods mercy. The Apostles of Christ, which were admitted to his last Supper, were notwithstanding weake, and touched with many infirmities, although they were not altogether wicked and faithlesse as Iudas was. They beleeued in Christ, they loued Christ, and they loued one another: And yet shewed they their weakenesse, when Peter, not without some reproach of the residue, preferred himselfe before them all:Mat. 26.33 Though all other be offended (saith hee) yet will not I be offended by thee. And when also they ambitiously contended among themselues who should bee the chiefe.Mar. 9.33. And did not their faith also appeare to be weake, when they all forsooke him, and fled away at the time of his apprehension, yea and after the knowledge of his doctrine, and experience of many and wonderfull miracles? yet it pleased our Sauiour neuerthelesse, in great merciemercy to accept them, and to admit them as singular instruments of his grace.
Let a man examine himselfe.
Whereas the Apostle saith not,Exposition. Let a man examine his brother, or neighbour: but, Let a man examine himselfe; there ariseth a note which I am not willing to passe ouer:Rom. 14.12. That eueryevery man shall giuegive an account for himselfe to God; and not one man for anothers ignorance, infidelity, or hardnesse of heart: And that therefore ought eueryevery one to looke vntounto himselfe, that his owne knowledge bee sound, his owne faith true, his owne repentance vnfained, and his desire of holinesse without hypocrisie: without either looking curiously into other mens sinnes, and imperfections, (vnlesse it be onelyonly in a Christian and charitable maner to admonish and reforme them) or without beeing discouraged from the Sacrament, through the presence of such, whom they esteeme not so meet partakers (in regard of some corruptions or infirmities) as themselues: Being Reason 1 fully assured, that as the faith of one man shall not iustifie another; so shall not the infidelity, ignorance,Hab. 2.4. or prophanenesse of any (though present at the Communion) possibly hinder the effectuall communicating of Christs body and bloud to the faithfull receiuer.Ezek. 18.20 As Ezek. 18. The righteousnesse of the righteous shall bee vponupon him, and the wickednesse of the wicked shal Reason 2 be vponupon himselfe. The essenciall ioyning also in this communion being spirituall, wherein the wicked cannot possibly come néere ye faithful members of Iesus Christ.
Lastly, whereas some holding, that Iudas receiued the Sacrament; do thereupon inferre, that all, without exception, are now to be admitted to the partaking thereof:
I will briefely deliuer my opinion, in both respects.
Whereas the Apostle, 1. Cor. 11. and all the Euangelists with one consent, doe record & say, that our Lord Iesus Christ, hauing broken the Bread, did giuegive it vntounto his Disciples: There ariseth a question, (and it is not a new, but an ancient question) whether Iudas were one of these Disciples, to whom Christ thus gaue the broken bread; or whether he were gone from the Table before, and busily imployed at that very instant about his Treason?
I will not take vponupon mee absolutely to determine it: but onelyonly set downe in as few words as I can, what I conceiue, and the reasons of it.
They that thinke that Iudas was present, & receiued the Sacrament of Christs body and bloud, doe ground their perswasion vponupon the words of the Euangelist: where they all agree, that Iesus sate down with the twelue. Now Iudas (say they) was one of the twelue; and beeing at the Table, as well as the other, there is no doubt, but as well as the other he did partake of ye Sacrament. That Iudas was one of the twelue, no man can deny, neither do I, that he also sate at the Table: but that he did partake of the Sacrament, I cannot resolue, but incline to the contrary for diuers reasons.
A first reason is out of Luke 22. and Reason 1 1. Cor. 11. where it is recorded, that when Christ gaue the Bread vntounto his Disciples he said, This is my body which is giuen for you. But the body of Christ was not giuen for Iudas: therfore was not the sacramental bread giuen vntounto him, as vntounto the rest,
Againe, Christ then promised (as Mat. Reason 2 26.) that all they which there dranke with him of the fruit of the Vine, should drinke with him afterward in his Fathers Kingdome: But Iudas shall neuer drinke with him in his Fathers Kingdome: therefore did he not drinke with him of the fruit of the Vine.
Reason 3 Another reason I gather out of Ioh. 13. where, after our Lord Iesus Christ had pointed out the Traitor,Ioh. 13.26, 27, 30. saying, Hee it is to whom I shall giuegive a sop when I hauehave dipped it: and he wet a Sop, and gaue it to Iudas Iscariot, Simons sonne. It followeth also in the same Chapter, not onelyonly that after the Soppe, Satan entred into him: but also, that as soone as he had receiued the Sop, he went immediately out. Now, if he went immediatly out, after the receiuing of the Sop, about his Treason: then was hee gone before the institution, & administration of the Sacrament. Whereas then hee sate downe at the Table, it was for the eating of the Passeouer. In the eating of the Passeouer, he dipped his hand with Christ in the Dish; and in the eating of the Passeouer did Christ giuegive him the Soppe. Now séeing the Passeouer was celebrated before the Sacrament of the Lords Supper was instituted, and Iudas went out immediately after the same: it is a cleere case (as I verily take it) that hee did not receiue that Sacrament at all.
And whereas the Euangelist Luke, describing the celebration of the Passeouer, and the institution of the Sacrament, in a whole narratiō, addeth these words of the Lord;Luke 22.21 Yet behold the hand of him that betrayeth me, is with me at the table: we hauehave no warrant to vnderstand this of Iudas his presence at this Sacrament, because it is out of all controuersie, that Luke differeth not from the other Euangelist. There is, and must be an harmony betwixt them, which harmony and consent they must deny, who gather vponupon Luke, that Iudas receiued the Sacrament of the Lords Supper with the rest.
The Euangelist Luke, as I noted before, goeth on with a narration of ye Passeouer, and of the Lords Supper together, and afterward by way of recapitulation, or rehearsall, returneth againe to the words, which the other Euangelists iointly witnesse, to bee spoken before the institution of the Supper.
But admit, Iudas was present at the institution of it, & did partake of the same as well as the other: what will follow?
Why, this, will some say: That as Christ admitted Iudas (whom hee knew to be an Hypocrite, a Reprobate, and a very Diuel:) so ought the Minister without difference, & respect, without tryall, and examination, to admit to the Lords Table at this day, such as are notoriously euill, and manifestly lewd, & wicked. For none of such (say they) are worse then Iudas.
But though I be not peremptory in the former, because I know that some learned men are of a contrary minde: yet this consequence I absolutely deny and contradict, as most absurd, and as most iniurious to Christs body and bloud. It is true, that Iudas was an Hypocrite, a Reprobate, and a very Diuell; in that sence Christ so calleth him,Ioh. 6.70. Ioh. 6. But if hee were at the Sacrament; to whom was his hypocrisie, his reprobation, and diuelish practise knowne? And to whom could these things be an offence? It is manifest by the Text, that none of his fellow-Disciples knew him to be such a one: and therefore vntounto none of them could he be an offence. Yea, but Christ (will they say) knew him to bee such a vile wretch, and yet admitted him. Well, he thus knew him as he was God, and not as he was Man: and therfore this maketh nothing to the matter. It only concludeth; that although a man be neuer so very an hypocrite, of neuer so lewd & wicked disposition: yet so long as he makes profession of the truth, and is not discouered to be an hypocrite, but keeps his lewdnesse and wickednes secret: so long the Minister ought not to debarre, or repel him from the Communion. This is all that can rightly follow frō Christs example, in admitting Iudas to his last Supper, if he did admit him. And after this maner (I make no doubt) but that many hypocrites, and wicked liuers, are oftentimes admitted to the partaking of these holy mysteries at this day: yea, euen where the Ministers are most curious, and most religiously carefull to separate the vnworthy; It being the proper office onelyonly of God to search the heart, and hidden affections, and not the Ministers, who can labour no further then to the outward behauiour & conuersation. But for any man to affirme, that the Minister is too precise, transgresseth Christs example, and offereth wrong in excluding, and shutting out such from the Lords Table, as are ignorant of the worke of our Redemption, by Christs humiliation, and sufferings; or such whose offences are open, and they knowne to continue in them without repentance, according to the nature and quality of their transgressions: Besides their impugning herein the Law of the Land, which hath giuen power & authority to the Minister in this behalfe; they become most iniurious (as I noted before) to the holy Sacrament of the body and bloud of the Lord,Math. 7.6. in thus opening gaps for Dogs and Swine to eate and deuoure it. They flatly contradict the precepts and rules of the Holy Ghost, in diuers places of the Scripture, and oppose their owne partiall and selfe-conceits, against the godly iudgement, and graue authority of all the godly learned that euer were.
FINIS.